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 nature” to “therefore it is false.” For false is the same as theoretically untenable, and we are supposing a case where mere theory has been satisfied, and where the result has in consequence been taken as true. And, so far as I see, we must admit that, if the intellect is contented, the question is settled. For we may feel as we please about the intellectual conclusion, but we cannot, on such external ground, protest that it is false.

Hence if we understand by perfection a state of harmony with pleasure, there is no direct way of showing that reality is perfect. For, so far as the intellectual standard at present seems to go, we might have harmony with pain and with partial dissatisfaction. But I think the case is much altered when we consider it otherwise, and when we ask if on another ground such harmony is possible. The intellect is not to be dictated to; that conclusion is irrefragable. But is it certain, on the other hand, that the mere intellect can be self-satisfied, if other elements of our nature remain not contented? Or must we not think rather that indirectly any partial discontent will bring unrest and imperfection into the intellect itself? If this is so, then to suppose any imperfection in the Absolute is inadmissible. To fail in any way would introduce a discord into perception itself. And hence, since we have found that, taken perceptively, reality is harmonious, it must be harmonious altogether, and must satisfy our whole nature. Let us see if on this line we can make an advance.

If the Absolute is to be theoretically harmonious, its elements must not collide. Idea must not disagree with sensation, nor must sensations clash. In every case, that is, the struggle must not be a mere struggle. There must be a unity which it subserves, and a whole, taken in which it is a struggle no longer. How this resolution is possible we may be